Learn to “play the piano”. In playing the piano, all ten fingers are in motion; it will not do to move some fingers only and not others. However, if all ten fingers press down at once, there is no melody. To produce good music, the ten fingers should move rhythmically and in co-ordination. A Party committee should keep a firm grasp on its central task and at the same time, around the central task, it should unfold the work in other fields. At present, we have to take care of many fields; we must look after the work in all the areas, armed units and departments, and not give all our attention to a few problems, to the exclusion of others. Wherever there is a problem, we must put our finger on it, and this is a method we must master. Some play the piano well and some badly, and there is a great difference in the melodies they produce. Members of Party committees must learn to “play the piano” well.”
Mao Tse-Tung [1949-03-13]: Methods of Work of Party Committees. Selected Works, Vol. IV, p. 379. The hands are those of Hungarian jazz pianist, Szabo Daniel.
Different knowledge disciplines mean different things by the verb “to understand”. For economists and physicists, a domain or a problem is not understood unless and until it is modeled, and often only by a particular type of model. For most economists, for instance, agent-based models do not provide understanding, because they only show sufficient and not necessary conclusions. For mechanical engineers, understanding usually only comes from a physical prototype. For computer programmers, understanding happens through and with the writing of a software programme for the problem. For legal scholars, it arises with and from the writing of a narrative text reflecting on the problem and its issues.
Here is economist and game theorist Ariel Rubinstein on models in economics:
Continue reading ‘Economic models as fables’
I went three times to his studio, and met him at two evening parties – where I had good deal of talk with him, always excepting the times when ladies with beautiful hair came in when he was like the cat turned into a lady, who jumped out of bed and ran after a mouse. It did not signify what we were talking about or how agreeable I was; if a particular kind of reddish brown, crepe wavy hair came in, he was away in a moment struggling for an introduction to the owner of said hair. He is not as mad as a March hare, but hair-mad.”
Mrs Elizabeth Gaskell (1810-1865) on the Pre-Raphaelite artist Dante Gabriel Rosetti (1828-1882), in a letter to Charles Eliot Norton (25 and 30 October 1859). The image shown is Rossettti’s painting La Ghirlandata (The Garlanded Lady), for whom the model was Alexa Wilding. Bridgeman Art Library, London.
Mere purposive rationality unaided by such phenomena as art, religion, dream and the like, is necessarily pathogenic and destructive of life; and . . . its virulence springs specifically from the circumstance that life depends upon interlocking circuits of contingency, while consciousness can see only such short arcs of such circuits as human purpose may direct.”
Gregory Bateson : “Style, Grace and Information in Primitive Art.” Page 146 in: Steps to an Ecology of Mind. New York, NY: Ballentine Books.
George Santayana said something similar in his Sonnet III:
It is not wisdom to be only wise,
And on the inward vision close the eyes,
But it is wisdom to believe the heart.
Propose to an Englishman any principle, or any instrument, however admirable, and you will observe that the whole effort of the English mind is directed to find a difficulty, defect, or an impossibility in it. If you speak to him of a machine for peeling a potato, he will pronounce it impossible: if you peel a potato with it before his eyes, he will declare it useless, because it will not slice a pineapple. Impart the same principle or show the same machine to an American, or to one of our colonists, and you will observe that the whole effort of his mind is to find some new application of the principle, some new use for the instrument. ”
Charles Babbage, 1852, in a paper on taxation. Cited on page 132 of Doron Swade : The Cogwheel Brain: Charles Babbage and the Quest to Build the First Computer. London, UK: Little, Brown and Company.
Man, in contrast to other animals, is conscious of his own existence. Therefore, conscious of the possibility of non-existence. Ergo, he has anxiety.”
Woman speaking at party, in Shadows, a film by John Cassavetes, 1959.
I am not convinced that man alone is conscious of his own existence, not when elephants go to specific places to die and other elephants avoid those places, nor when dogs play jokes on their owners, nor when octopodes exhibit an aesthetic sense, and nor when some birds seem to enter into relationships with humans to whom they present their offspring proudly as if to a grandparent.
There is all Africa and her prodigies in us; we are that bold and adventurous piece of Nature which he that studies wisely learns in a compendium what others labour at in a divided piece and endless volume . . . There is no man alone, because every man is a microcosm and carries the whole world about him.”
Thomas Browne : The Works of Sir Thomas Browne (Editor: G. Keynes), Volume 2. London.
I stumbled across this quotation in the Menzies Library of ANU one weekend afternoon in Autumn 1980, and it led me to embark on an African adventure, spending six years in Zimbabwe and Lesotho.
You won’t find this blog doing late-breaking news or commentary. Web-browsing, I am led to a report of an interview given by Cambridge academic George Steiner to a Spanish newspaper in 2008, in which he is quoted as saying:
“It’s very easy to sit here, in this room, and say ‘racism is horrible’,” he said from his house in Cambridge, where he has been Extraordinary Fellow at Churchill College since 1969.
“But ask me the same thing if a Jamaican family moved next door with six children and they play reggae and rock music all day. Or if an estate agent comes to my house and tells me that because a Jamaican family has moved next door the value of my property has fallen through the floor. Ask me then!”
In his essays and books, Steiner is a model of erudition. But his knowledge of music is quite evidently lamentable. In my experience, almost nobody likes BOTH reggae and rock music, and certainly no Jamaican I have known.
Ignorance of reggae seems to be a special attribute of the literati. VS Naipaul once described its beat as “pseudo-portentous”, a property which I have never been able to hear in the music itself. I doubt he could either; he just liked the phrase and disliked the music. And – like Charles Rosen with Mendelssohn – used his sharp verbal skills to seek to justify his prior musical tastes. In both cases, the attempt fails.
In response to Steiner’s ignorance, I decided to listen to the Master in a superb chilled-out remix:
- Dreams of Freedom: Ambient Translations of Bob Marley in Dub. Remix Production by Bill Laswell, Creative Direction by Chris Blackwell. Brooklyn, NY: Island Records, 1997.
followed by some of the best industrial noise:
- Shinjuku Filth. Darrin Verhagen. Melbourne: Iridium, 1999.
For Popper scientific communities are politically virtuous because they permit unfettered criticism. A scientific community is, by (Popper’s) definition, an open society. Kuhn had to be shouted down because he seemed to deny this claim.”
Page 920 of B. Larvor : Review of I. Lakatos and P. Feyerabend: “For and Against Method“. British Journal for the Philosophy of Science, 51: 919-922.
Henry James on literary criticism (in a letter to Charles Eliot Norton, March 1873):
I do . . . believe in criticism, more than that hyperbolical speech of mine would seem to suggest. What I meant to express was my sense of its being, latterly, vastly over-done. There is such a flood of precepts, and so few examples – so much preaching, advising, rebuking & reviling, & so little doing: so many gentlemen sitting down to dispose in half an hour of what a few have spent months & years in producing. A single positive attempt, even with great faults, is worth generally most of the comments and amendments on it.”